In the discussion of this text, let us consider, II. What is implied in the property attributed to it by the apostle :-" Charity never faileth.” May the Holy Spirit, the author of every good and perfect gift, enlighten our minds that we may understand this important subject; and may he form and increase in our hearts that blessed principle, the grace of love, which, when possessed, will influence our sentiments and our conduct in the present world, and remain with us in the eternal state of glory, honour, and immortality, when our faith has terminated in sight, and our hope in fruition. I. We are to consider, first, the character and nature of love. The term translated charity in the text, I shall call love. This is the most general and obvious signification of the Greek word, and so it is rendered in most of the passages in the New Testament in which it occurs; and no reason appears why it should not have been retained throughout this chapter. Had this been done, a common mistake would have been avoided. Because alms-giving is generally called charity, the terms, in the estimation of some, seem to be synonimous, or to mean the same thing. But the charity or love, of which the apostle speaks in this chapter, is not to be restrained to that one particular effect of it, as if it consisted merely in acts of beneficence to the poor. The context will shew the fallacy of such a supposition. The apostle says at the third verse, And though I bestow all my goods to feed "I know himself in dust and ashes! How eminent does his piety appear, when God himself not only takes his part, but refuses forgiveness to his uncharitable friends, except through his intercession for them! But not only are the graces of Job increased and improved, but his happiness is likewise augmented. In the midst of his deepest afflictions, he sometimes enjoyed a degree of happiness which no temporal prosperity can ever afford. He could say, that my Redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God whom I shall see for myself, and mine eyes shall behold, and not another. He could look forward with hope and confidence, when he should enjoy everlasting life and felicity in communion with the Saviour. But at length Job was raised from that low estate into which he was permitted to fall, in the present world. Deliverance came in God's appointed time. His health was completely restored; he lived to the age of one hundred and forty years; and he possessed double the property he enjoyed previous to his calamities. He had twice the number of cattle that were in his possession when he lost them all by the violence of men, and the fire of God from heaven. His children were likewise doubled. He had indeed the same number given him, as he had at the time when his ten children were destroyed by the whirlwind, which buried them in the ruins of the eldest brother's house. But the first ten were not lost like the cattle, they were still in a state of existence. 1. Let us consider the nature of love as it regards God, and point out its marks and evidences. In speaking of God as the object of our love, I mean the God of our salvation, who has revealed himself as subsisting in three persons in the covenant of redemption, Father, Son, and Holy Ghost. Love to God therefore, is love to the Triune Jehovah, the author of our existence, and of our redemption and salvation. It is love to the "God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ, and who so loved the world that he sent his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life." It is love to the eternal Son, the Lord Christ, "who though he was in the form of God, and thought it not robbery to be equal with God, yet took on himself the form of a servant, and became obedient unto death, even the death of the cross, and thus died for us, the just for the unjust, that he might bring us unto God." It is love to the Holy Spirit, who applies the salvation to our souls, and becomes our sanctifier and comforter. This is the God who is the object of the believer's love. But what are the marks and evidences of it? (1.) First, if you love God, he will be frequently in your thoughts and affections. Where the principle of love exists, its tendency will be to lead the mind to the object beloved. And the psalmist frequently notices this as the property of love to God."How precious also are thy thoughts unto me, O God! How great is the sum of them! If I should count them, they are more in number than the sand: when I awake I am still with thee. O God, thou art my God; early will I seek thee; my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is. I remember thee upon my bed, and meditate on thee in the night-watches." The prophet Isaiah represents the whole church as having its thoughts and desires fixed upon God. "The desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early." Such will be the feelings and sentiments of those who truly love God. But those who love him not, will have no such affectionate thoughts concerning him, nor can they use any such expressions. In fact, none by nature love God; "for the carnal mind (which is the mind of all naturally) is enmity against God it is not subject to the law of God, neither indeed can it be." Hence the unrenewed have no love to God, and therefore "they do not like to retain him in their knowledge. God is not in all their thoughts." But if, my brethren, you are true Christians-if you are renewed in the spirit of your mind—if you are born of God, you will love God; and if you love him, your thoughts and affections will often fly up to him. You will reflect with delight and pleasure upon the love of God the Father, your Creator, Preserver, and Benefactor. You will contemplate the grace of Jesus, your Saviour school of Christ, and by the operations of the Holy Spirit upon our minds. The subject may be concluded by two or three remarks, arising out of it, as the lessons of improvement. 1. The subject we have been considering reminds us of the malignity and power of the devil, the adversary of God and man. There is much unbelief among many of the professors of Christianity respecting the existence of the devil. But nothing is more clearly revealed in the word of God than the existence, the malice, and the power of this enemy of our souls. In the history of Job the veil is withdrawn from the world of the spirits of wickedness, and the recesses of hell are laid open to us. The plans and artifices of the arch-enemy are plainly described, and his devices, in preparing for the conflict against Job, are laid open to our view. He is permitted to use much of his power and his malice; and to the utmost extent of both, he persevered in his hostility against the patriarch. The facts recorded respecting his conduct towards Job should operate as a warning to us to beware of his devices. The enemy, who assailed this perfect and upright man of God, still "goeth about like a roaring lion seeking whom he may devour." Do we believe this declaration of the Scripture of truth? Then should we not live as those who are in an enemy's country? "We are not ignorant of his devices." Should we not then be prepared to expect temptations and trials from the agency and power of this |